shall be found to conduce for so good ends Which are the Words of the National Covenant clearly condemning Oaths Bonds given to Malignants which are divisive of them that adhere to and Unitive with them that oppose the Covenant and impeditive of resolutions to prosecute the ends thereof So in the Solemn League Covenant Art. 4. We are obliged to oppose all such as make any faction or parties amongst the people contrary to this League Covenant but by these Oaths Bonds such factions are made c. And by Art. 6. we are obliged to assist defend all those that enter into this Covenant contradicted by all the later Oaths Bonds and not to suffer our selves directly or indirectly by whatsoever combination to be divided from this blessed union whether to make defection to the contrary part or to give our selves to a detestable indifferency c. Which we do when we divide our selves from these that refuse these Oaths and makes defection unto the party that impose them And in the Solemn Acknowledgment of sins Engagment to duties We are sworn § 6. to be so far from conniving at complying with or countenancing of Malignancy Injustice c. that we shall not only avoid discountenance these things c. but take an effectual course to punish suppress these evils All which we counteract contradict when we take any of these Oaths or Bonds In the Second place by a Particular induction of the several kinds of these Oaths Bonds the iniquity of each of them will appear and the Complex iniquity of the smoothest of them the Oath of Abjuration compared with every one of them will be manifest And consequently the honesty innocency of Sufferers for Refusing them will be discovered I. The first in order which was a Copy to all the rest was the Declaration ordained to be subscribed by all in publick Charge office or Trust within the Kingdom Wherein they do affirme declare they judge it unlawful to Subjects upon pretence of Reformation or any other pretence whatsoever to enter into Leagues Covenants or take up armes against the King and that all these Gatherings petitions protestations that were used for carrying on of the late troubles were unlawful seditious And particularly that these Oaths the National Covenant and the Salemn League Covenant were and are in themselves unlawful Oaths Here is a Confederacy required against the Lord at which the Heavens might stand astonished an unparalelled breach of the Third Command Which could no more be taken in Truth Righteousness than an Oath renouncing the Bible but it hath this advantage of the rest that it is some what plain And the iniquity legible on its front 1. That it is a renouncing of Solemn Sacred Covenants perpetually binding to Moral indispensable duties the wickedness whereof is evident from what is said above 2. It makes perjurie of the deepest dye the necessary sine qua non qualification of all in publick Office who cannot be presumed capable of administrating Justice when they have avowed themselves perjured perfidious and not to be admitted among heathens let be Christians nor trusted in a matter of ten shillings money according to the Laws of Scotland 3. It renounces the whole Work of Reformation and the way of Carrying it on as a Pretence and trouble unlawful seditious Which if it be a Trouble then the Peace they have taken in renouncing it must be such a Peace as is the plague of God upon the heart filling it with senslessness stupidity in His just Judgement because of the palpable breach of Covenant or such a Peace as is very consistent with the Curse vengeance of God pursuing the quarrel of a broken Covenant 4. It condemns the taking up armes against the King which shall be proven to be duty Head 5. Besides that hereby the most innocent means of seeking the redress of Grievances that Religion Risings Law practice of all Nations allowes is condemned Yet in effect for as monstrous as this Oath is the Complexe of its iniquity is couched in the Oath of Abjuration in which many of these Methods of Combinations Risings Declarations of war against the King and Protestations against his Tyranny which were used in the late Troubles for carrying on the Reformation are abjured in that a Declaration is renounced in so far as it Declares war against the King and asserts it Lawful to kill them that serve him Which yet in many cases in the Covenanted Reformation here renounced were acknowledged practised as Lawful besides that it hath many other breaches of Covenant in it as will be shewed II. The next Net they contrived to catch Consciences was the Oath of Allegiance Supremacy Wherein they that took it for testification of their faithful obedience to their most gracious redoubted Soveraign Charles King of Great Britain do affirme testifie Declare that they acknowledg their said Soveraign only supreme Governour of this Kingdom over all persons in all Causes And that no forreign Prince hath any jurisdiction power or superiority over the same and therefore do utterly renounce all forreign power and shall at their utmost power defend assist maintain his Majs jurisdiction foresaid and never decline his power The iniquity of this Oath is very vast and various 1. It is a Covenant of Allegiance with a King turned Tyrant and enemy to Religion Subverter of the Reformation and overturner of our Laws Liberties and therefore demonstrate to be sinful both from the first General Argument against Oaths and from Head. 2. 2. It cannot be taken in Truth Righteousness or Iudgement beause the words are general very comprehensive and ambiguous capable of diverse senses when he is affirmed to be supreme over all Persons and in all Causes and to be assistest maintained in that jurisdiction Who can be sure in swearing such an Oath but that he may thereby wrong others wrong Parliaments in their Priviledges wrong the Church in her Liberties and which is worse wrong the Lord Jesus Christ who is Supreme alone in some Causes Can an Oath be taken in Truth Righteousness to assist him in all encroachments upon Causes that are not subordinate to him and in invading all those Priviledges of Subjects which are Natural Civil Moral Religious for if he be supreme in all Causes then all these depend upon him be subordinate to him And can it be taken in Iudgement and with a clear mind when it may be debated doubted as it is by some whether the obligation of it is to be considered as circumstantiate specificate to the present Object of it supposing him a Tyrant or in a more abstract notion as it might be tendered in the sense of its first Authors as it was taken in King Iames the 6. his dayes And as they plead for taking the English Oath of Allegiance as it was accepted by the
the party who are represented as the Wild folk of Scotland the design of this Treatise is to hold forth the History of their manifold Chases the Craft keenness Cruelty of their hunters and the goodlyness of the words of their Testimony Which by reason of the likeness of the Testimony of former Periods with the present and that the latter may be vindicated by the former is resumed from the beginning of the Church of Scotlands wrestlings against the Enemies of Christ and deduced through all the most signal steps of this long propagated and hereditary War. And lest my words should not be goodly enough nor my notions grateful to the Criticks of this age who cast every thing as new and nice which is someway singular and not suited to their sentiments that it may appear the Cause here cleared and vindicated is not of yesterday but older than their Grandfathers who oppose it I dare avouch without vanity there is nothing here but what is confirmed by Authors of greatest note repute in our Church both ancient modern namely Buchanan Knox Calderwood Acts of General Assemblies Cawses of Wrath Lex Rex Apologetical Relation Napthali Ius Populi History of the Indulgence Banders disbanded Rectius Instruendum and some other Authors much respected whose Authority more alwayes repelled by rage than ever yet resisted by reason though I value more than all the vain oblatrations of the Opposers of this Testimony and think it sufficient to confute all imputations of its Novelty and to counterballance the weight that may be laid on the Contradictions of the greatest that treat on this subject Yet I do not lay so much stress on the reason of their Authority as on the Authority of their reason which is here represented with that Candor and Care that lest any should cavil that they are wrested or wronged when made to speak so patly to the present Controversies I have chosen rather to transcribe their words than to borrow their matter dressed up in my own except where the prolixity multiplicity of their Arguments as clearly demonstrating that which I adduce them for as that for which they were primarly intended did impose the necessity of abridging them which yet is mostly in their oun words though reduced into a Syllogistical forme But this obloquie of Novelty being anticipated when I reflect on the helps I have collected from so many hands I am rather afraid the Truths here delivered be comtemned as obsolete and antiquate than cast at for new speculations However I am content yea it is my ambition that nothing here be looked upon as mine but that it may appear this is an old Plea and that the party here pleaded for who are stigmatized with many singularities are a people who ask the old paths and the good way that they may walk therein and though their paths be not now much paved by the frequency of passengers and multitude of Professors walking therein and albeit it must indeed be confessed the word of their Testimony is some way singular that the same things were never the word of Christs patience stated as heads of suffering before yet they are not untroden paths but the same way of Truth which hath been maintained by the witnesses of Christ in all the Periods of our Church and asserted by the greatest Confessors though never before sealed by Martyrs As for the Arguments I bring to clear confirm them whether they be accounted mine or borrowed from others I am very indifferent if they prove the point they are brought for which I hope they will be sound to do But of this ◠am confident there is nothing here can be condemned untill some one or more of those grave Authors be confuted and when that is done which will be ad Calendas Graecas or against the 30. of February there is something besides here which will challenge Consideration The design then of this work is of great importance even no less than to essay the discussing the difficulties of all our Conflicts with open Enemies about the present state of the Testimony the vindicating of all the heads of sufferings sustained thereupon these 27 years past the proposing of the right state of the Testimony for the Interest of Christ not only of this but of all former Periods with an account of the propagation prosecution of the witnessings wrestlings and sufferings for it from time to time to the end it may appear not only how great the sufferings have been since this fatal Catastrophe and overturning of the Covenanted Reformation and unhappie restauration of Tyrannie and Prelacie but that the grounds upon which they have been stated are not niceties and novelties as they are reproached and reputed by many but worthie and weighty Truths of great value and validity and of near affinity unto Conformity with the continued series and succession of the Testimonies in all former Periods So that in this litle Treatise must be contained a Compendious Historie of the Church of Scotland her Testimony in all ages a vindication of the present state of it yea in effect a short Epitome of the substance of those famous forecited Authors as far as we need to consult them concerning the Controversies of the present time with Adversaries Which is much and perhaps too much to be undertaken in so small a volume But considering that many who are concerned in this Cause yea the most part who concern themselves about it are such who have neither access nor time nor capacity to revolve the voluminous Labours of these Learned men for light in this Case I have done my best to bring them into one body of a portable bulk with as great brevity as could consist well with any measure of perspicuity Not medling with any thing but what I thought might some way conduce to clear some part of the present Testimony Every undertaking of this nature cannot but be lyable to several disadvantages that are unavoidable this hath many discouraging and difficult One is that it shall be exposed to the Common fate of such representations to be stigmatized as a seditious Libel and so may be sent to the flames to be confuted and to enflame the fury of these firebrands already hell-hot into the utmost extremity of rage against the Author that ever Cruelty it self at its fullest freedom did exert against Truth and reason arraigned and cast for Sedition and Treason The only Sanctuary in such a Case is in prospect of this to have the greater care that nothing be spoken but what the Speaker may dare to affirm in the face of Cruelty it self A Second common disadvantage is obvious from the Consideration of the humor of the Age wherein fancy hath greater force than faith and nothing is pleasing but what is parasitical or attempered to the palat of the Greatest not of the best And naked Truth without the fairdings of flatterie or paintings of that pâkiness which is commonly applauded as
Generall Assembly under the pain of excomunication Hereby they were awakened animated to a more vigorous Prosecution of the establishment of the House of God in its due Government In pursuance whereof the Assemblies from that time untill the year 1581. Did with much painfulness faithfulness attend the work untill by perfecting of the Second Book of Discipline they compleated their work in the exact Model of Presbyterial Government in all its Courts Officers Which was Confirmed Covenanted to be kept inviolate in the National Covenant subscribed that year by the King his Court Council and afterwards by all ranks of People in the Land. Whence it may be doubted whether the impudence of the succeeding Prelats that denyed this or their perjury in breaking of it be greater This was but the first brush a brisker assault followes Wherein for the better establishment of Prelacy that what it wants of Divine right might be supplyed by the accession of humane Prerogative and not only Diocesan but also Erastian Prelacy might be set up to destroy Christs Kingdom advance Sathans the Earle of Arran his wicked Complices move the King contrary both to the Word Oath of God to usurp the prerogative of Jesus Christ and assume to himself a blasphemous Monster of Supremacy over all Persons in all Causes as well Ecclesiastical as Civil But this also the faithful Servants of God did worthily valiantly resist and at the very first appearance of it gave in a Grievance to the King anno 1582. That he had taken upon him a spiritual Power which properly belongs to Christ as only King Head of the Church the Ministerie execution whereof is only given to such as bear office in the Ecclesiastical Government in the same so that in the Kings Person some men press to erect a new Popedome as though he could not be full King of this Commonwealth unless as well the spiritual as temporal Sword be put in his hand unless Christ be rest of His Authority and the two Jurisdictions confounded which God hath divided which directly tendeth to the wrack of all true Religion Which being presented by the Commissioners of the General Assembly the Earle of Arran asked with a frouning Countenance who dare subscribe these treasonable Articles Mr Andrew Melvin answered we dare will subscribe render our Lives in the Cause And afterward that same Assembly presented Articles shewing that seeing the spiritual Jurisdiction of the Church is granted by Christ and given only to them that by preaching teaching overseeing bear Office within the same to be exercised not by the injunctions of men but by the only Rule of Gods Word hereafter no other of whatsomever degree or under whatsomever pretence have any colour to ascribe or to take upon them any part thereof either in placing or displacing of Ministers without the Churches admission or in stopping the mouths of Preachers or puting them to silence or take upon them the judgment of tryal of Doctrine c. But in contempt contradiction to this and to prosecute exert this new usurped Power Mr Andrew Melvin was summoned before the secret Council for a Sermon of his applying his doctrine to the Times Corruptions whereupon he gave in his declinature against them as incompetent Judges and told them they were too bold in a Constitute Christian Church to pass by the Pastors Prophets Doctors and to take upon them to judge the Doctrine and to control the Ambassadors of a Greater then was there which they neither ought nor can do There are saith he Loosing a litle Hebrew Bible from his girdle my Instructions Warrant see if any of you can control me that I have past my injunctions For this he was decerned to be warded in the Castle of Edinbrugh but he being informed that if he entered in ward he would not be released unless it were for the scaffold he conveyed himself secretly out of the Countrey Hereafter when the Parliament 1584. had enacted this Supremacy and submission to Prelacy to be subscribed by all Ministers the faithful first directed Mr David Lindsey to the King desiring that nothing be done in Parliament prejudicial to the Churches Liberty who got the Prison of Blackness for his Pains And then when they could not get access for shut doors to Protest before the Parliament yet when the Acts were proclaimed at the Cross of Edinburgh they took publick Documents in name of the Church of Scotland though they were but two that they protested against the said Acts and fled to England leaving behind them reasons that moved them to do so And Mr Iames Melvin wrote against the subscribers at that time very pertinently Proving first that they had not only set up a new Pope so become Traitors to Christ and condiscended to that chief error of Papistrie whereupon all the rest depend but further in so doing they had granted more to the King than ever the Popes of Rome peaceably obtained c. And in the end as for those that Lamented their oun weakness feebleness he adviseth them to remove the publick slander by going boldly to the King Lords and shew them how they had fallen through weakness but by Gods power are risen again and there by publick note witness taken free themselves from that subscription and to will the same to be delete renouncing detesting it plainly and thereafter publickly in their Sermons and by their Declaration retractation in writ presented to the faithful manifest the same let them do with stipend benefice Life it self what they list This I insert because this Counsel is now condemned and when poor people offended with Ministers subscriptions of Bonds other Complyances desire acknowledgments of the offence they reject it as an impertinent imposition and plead they are not obliged to manifest any retractation but to an Ecclesiastical Judicatory To which I shall say nothing here but this is no novelty After this it is known what bickerings the faithful witnesses of Christ had in their Conflicts with this supremacy upon the account of Mr David Blacks Declinature which they both advised him to approved when he gave it in against the King Conncil as Judges of his Doctrine And the Commissioners of the General Assembly ordained all to deal mightily with the power of the word against the Councils encroachments for which they were charged to depart forth of Edinburgh After which he added a second Declinature Declaring there are two Jurisdictions in this realme the one Spiritual the other Civil the one respecting the Conscience the other externals c. Therefore in so far as he was one of the spiritual office-bearers and had discharged his spiritual Calling in some measure of grace sincerity should not nor could not be Lawfully judged for preaching and applying the word by any Civil power he being an Ambassadour Messenger of the Lord Jesus having his Commission from
now for refusing such compelled imposed Devotion to pray or praise for the King poor people are much condemned I know it is alleadged that these faithful sufferers in those days were not so strict as they are now in submitting to unjust Sentences and obeying keeping their Confinements I shall grant there was much of this and much might be tollerate in their circumstances when the Court procedure against them was not so illegal their Authority was not so Tyrannical nor so necessary to be disouned and they were so stated that they were afrayed to take guilt upon them in making their escapes whereas it is not so with us Yet we find very faithful men broke their Confinements As Mr Iohn Murray confined about Dumfreis perceiving there was no end of the Bishops malice and that he would be in no worse case than he was he resolved without Licence either of King or Council to transport himself So did also Mr Robert Bruce III. For resistence of Superior Powers we have in this Period first the practice of some Noblemen an Ruthven anno 1582. who took the King and seised on that Arrant Traitor Enemy to the Church Countrey the Earle of Arran declaring to the world the Causes of it the Kings Correspondence with Papists his usurping the Supremacy over the Church and oppressing the Ministers all by means of his wicked Councellors whom therefore they removed from him The King himself emitted a Declaration allowing this deed The General Assembly approved of it and perswaded to a Concurrence with it and nothing was wanting to ratifie it as a most Lawfull laudable action At length the Fox escapes changes all and retracts his former Declaration The Lords again rallie and interprise the taking of the Castle of Stirling and gain it but afterward surrender it after which the Earle of Gowrie is executed and Ministers are commanded to retract the Approbation of Ruthven business but they refused and many were forced to flee to England and the Lords were banished But in the year 1585. they return with more success and take the Castle of Stirling The cowardly King does again acknowledge justify their Enterprise that they needed no Apology of words Weapons had spoken well enough and gotten them audience to clear their own Cause but his after carriage declared him as crafty false as he was cowardly fearful Again we have the advice of the General Assembly for resisting when the Ministers were troubled upon Mr Blacks bussiness and there was an intention to pull them out of their Pulpits They advised them to stand to the discharge of their Calling if their flocks would save them from violence and yet this violence was expected from the King and his Emissaries As to that point then there can be no dispute IV. There was litle occasion for the Question about the Kings Authority in this Period but generally all acknowledged it because they were not sensible of his usurpation and his cowardice made him incapable of attempting any thing that might raise commotions in civil things Yet we remark that whatsoever Authority he usurped beyond his sphere that was disouned declined by all the Faithful as the Supremacy Next that they resented represented very harshly any aspiring to Absoluteness as Mr Andrew Melvin could give it no better name nor intertain no better notion of it then to terme it The bloodie Guillie as he inveighs against it in the Assembly 1582. And next in this same Period we have a very good description of that Authority which the King himself allowes not to be ouned which out of a Kings mouth abundantly justifies the disouning of the present Tyrannie This same King Iames in a speech to the Parliament in the year 1609. sayth A King degenerateth into a Tyrant when he leaveth to rule by 〈◊〉 much more when he beginneth to invade his Subjects Persons Rights Liberties to set up an Arbitrary Power impose unlawful taxes raise forces make War upon his Subjects to pillage plunder wast and spoil his Kingdoms PERIOD V. Containing the Testimony for the last Reformation from Prelacy in all its steps from the year 1638 to 1660. THe following Period from the year 1638. to 1660 continues advances the Testimony to the greatest hight of Purity Power that either this Church or any other did ever arrive unto with a Gradation Succession Complication of wonders of Divine Wisdom Power Justice Mercy signally singularly ouning sealing it to the Confusion of His Enemies Comfort of His People Conviction of Indifferent Neutrals and Consternation of All. Now after a long winter and night of Deadness Darkness the sun returns with an amiable approach of Light Life now the winter was past the rain was over gone the flowers appear on the earth and the time of singing of birds is come and the voice of the turtle is heard in our Land. Now the second time the Testimony comes to be managed in an Active manner as before it was Passive As the one hath been alwayes observed to follow interchangably upon the other especially in Scotland and the Last alwayes the Greatest which gives ground to hope though it be now our turn to suffer that when the summer comes again after this winter and the day after this night the next Active Testimony shall be more notable than any that went before The matter of the Testimony was the same as before for the Concerns of Christs Kingly Prerogative but with some more increase as to its opposites for these grew successively in every Period the Last alwayes including all that went before The first Period had Gentilisme principally to deal with the second Poperie The third Poperie Tyrannie the fourth Prelacy Supremacy this fifth hath all together and Sectarianisme also to contend against The former had alwayes the opposites on one hand but this hath them in extremes on both hands both fighting against one another and both fighting together against the Church of Scotland and she against both till at length one of her opposites prevailed viz. the Secterian Party and that prevailing brought in the other to wit the Malignant which now domineers over all together Wherefore because this Period is in it self of so great importance the Revolutions therein emergent so eminent the Reformation therein prosecuted wanting litle of its perfect Complement the Deformation succeeding in its Deviation from the Pattern being so destructive to the end it may be seen from whence we have fallen and whether or not the present reproached Sufferers have lost or left their ground we must give a short deduction of the Rise Progress End of the Contendings of that Period In the midst of the forementioned Miseries Mischiefs that the pride of Prelacy and Tyrannical Supremacy had multiplied beyond measure upon this Church Nation and at the hight of all their haughtiness when they were setting up their Dagon and erecting Altars for him
Loyaltie to his excellent to his Gracious and to his Sacred Majestie of Loyaltie not to be questioned an Entire Loyaltie in Doctrine a resolved Loyaltie in Practice and a servent Loyaltie in Prayers And all that they are solicitous about is not lest the Prerogatives of their Master be encroached upon and the Liberties of the Church be supplanted and Religion wronged but lest their Loyaltie be questioned and they be otherwise represented And all that they beseech for is not that the Cause of Christ be not wronged nor Antichristian Idolatrie introduced by this Liberty but that these who promove any disloyal Principles Practices may be looked upon as none of theirs wherein all their encouragment is that they persuade themselves from his Maj. justice goodness that he will not give credite to any other information until he take due cognition thereof Here is a Lawless unrestricted Loyaltie to a Tyrant claiming an absolute power to be obeyed without reserve not only professed but solicitously sought to be the Principle of Presbyterians whereas it is rather the Principle of Athiestical Hobbes exploded with indignation by all rational men This is not a Christian Loyaltie o◠profession of Consciencious Subjection to a Minister of God for good who is a terror to evil doers but a stupid subjection absolute Allegiance to a Minister of Antichrist who gives Liberty to all evil men seducers This is not the Presbyterian Loyaltie to the King in the defence of Christ His Evangel Liberties of the Country Ministration of Iustice punishment of iniquity according to the National Covenant And in the preservation defence of the true Religion Liberties of the Kingdoms according to the Solemn League Covenant but an Erastian Loyaltie to a Tyrant in his overturning Religion Lawes Liberties protecting encouraging all iniquity This Loyaltie in Doctrine will be found Disloyaltie to Christ in a sinful shameful silence at the wrongs done to Him and not declaring against the Invasions of His open Enemies This Loyaltie in Practice is a plain betraying of Religion Liberty in lying by from all opposition to the open Destroyer of both And this Loyaltie in Prayers for all blessings ever to attend his person Government will be found neither consonant to Presbyterian Prayers in reference to Popish Tyrants nor consistent with the Zeal of Christians and the Cries of all the Elect unto God to whom vengeance belongs against Antichrist and all his Supporters nor any way conforme to the Saints Prayers in Scripture nor founded upon any Scripture promises to pray for a blessing to a Papists Tyrannie which cannot be of Faith and therefore must be sin It were much more suitable to pray that the God which hath caused His Name to dwell in His Church may destroy all Kings that shall put to their hand to alter destroy the House of God Ezrah 6. 12. 3. This Address is so stuffed with sneaking flatteries that it would become more Sycophants Court-Parasites than Ministers of the Gospel and were more suitable to the Popish Prelatical Malignant faction to congratulate rejoice in their professed Patroh Head and fill the Gazetts with their Adulatory Addresses which heretofore used to be deservedly inveighed against by all Dissenters than for Presbyterians to take a Copy from them and espouse the practice which they had condemned before and which was never commended in any good Government nor never known in these British Nations before Oliver's Usurpation Charles his Tyranny flatterie being alwayes counted base among ingenuous men But here is a Rhapsodie of flatteries from the deep sense they have of his Maj. gracious surprising favour finding themselves bound in duty to offer their most humble hearty thanks to his Sacred Maj. the favour bestowed being to them valuable above all earthly comforts One would think this behoved to be a very great favour from a very great friend for very gracious ends But what is it In not only puting a stop to their long sad sufferings which were some ground indeed if the way were honest but this not only supposes an also what is that but also granting us the Liberty which is either a needless Tautology for if all Sufferings were stopped then Liberty must needs follow or it must respect the qualifications of the Liberty flowing from such a Fountain absolute power through such a Conveyance the stoping all penal Lawes against Papists in such a Forme as a Toleration for such Ends as overturning the Reformation introducing Poperie This is the favour for which they offer most humble hearty thanks more valuable to them than all earthly comforts thô it be manifestly intended to deprive the Lords People at the long run of the Heavenly Comforts of the Preached Gospel Sure if they thank him for the Liberty they must thank him for the Proclamation whereby he grants it and justify all his Claim there to Absoluteness being that upon which it is superstructed and from which it emergeth And so become a listed faction to abett oune him in all his attemptings engaged now to demean themselves as that he may find cause rather to enlarge than to diminish his favours which can be no other way but in assisting him to destroy Religion Liberty at least in suffering him to do what he will without control O what an indeleble reproach is this for Ministers who pretend to be set for the defence of the Gospel thus to be found betraying Religion through justifying magnifying a Tyrant for his suspension of so many Lawes whereby is was established supported 4. It were more tolerable if they went no further than flatteries but I fear they come near the border of Blasphemie when they say that the Great God hath put this in his Royal heart which can bear no other Construction but this that the holy Lord hath put it in his heart to assume to himself a blasphemous absolute power whereby he stops suspends all Penal Lawes against Idolaters and gives a Toleration for all Errors Or if it be capable of any other sense it must be like that as the Lord is said to have moved David to number the People or that Rev. 17. 17. God hath put it in their hearts to fulfill His Will and to aggree aud give their Kingdom unto the Beast But to bless God and thank the Tyrant for this wicked Project as deliberate purposed by men I say is near unto Blasphemy And again where they say they are firmly resolved by the help of God so to demean themselves as his Maj. may find cause rather to enlarge than to diminish his favours this in effect is as great Blasphemy as if they had said they resolved by the help of God to be as unfaithful Time-serving Silent Ministers as ever plagued the Church of God for no otherwise can they demean themselves so as he may find cause to enlarge his favours towards
them it being no way supposible that his enlarging his favours can consist with their faithfulness but if they discover any measure of zeal against Antichrist he will quickly diminish them Thus far I have compendiously deduced the Account of the Progress Prosecution of the Testimony of this Church to the present State thereof as it is Concerted Contended for by the Reproached Remnant now only Persecuted which I hope this pretended Liberty shall be so far from obscuring interrupting that it shall contribute further to clear it and engage them more to Constancy in it and induce others also to Countenance it when they shall see the sad effects of this Destructive Snare which I leave to time to produce And hope that as the former Representation of their Cause will conciliate the Charity of the unbyassed so an Account of their Sufferings thereupon will provoke them to Sympathie To which I now proceed PART II. CONTAINING A BRIEF ACCOUNT Of the Persecution of the last Period And of the great Sufferings whereby all the Parts of its Testimony were sealed THe foregoing Deduction being the first thing I proposed to be discussed in the Method of this Essay hath now swelled to such a Bulk that the Last Period of it doth in a manner swallow up what I intended to have said on the Second Because it gives grounds to gather the Methods Measures that our Adversaries have managed for the ruin of this Witnessing Remnant and also discovers some special steps of their Sufferings within these 27. years past under the Tyranny of both the Brothers It will now be the more easie to glean the Gradations of the Means Machins used by this Popish Prelatical Malignant faction to raze the Work of Reformation and to build their Babel of Poperie Slaverie on the ruines thereof And to aggregate an Account in brief of the Great Sufferings of the Faithful Which though it be beyond my power and besides my purposes at present to offer a Narrative of it with any proportion to the greatness of the subject A more particular Relation thereof being now projected if Providence permit to be Published to the world which will discover strange unheard of Cruelties yet in this little heap of some hints only of the kinds of their Sufferings I do not question but it will appear that the Persecution of Scotland hath been very remarkable and scarcely out-done by the most Cruel in any Place or Age in respect of injustice illegality inhumanity though perhaps inferiour in some other Circumstances But that none could be more unjust illegal or inhumane I need not further I cannot better demonstrate than only to Declare the matter of fact as it fell out in the several Steps of the Last Period 1. In the Entry of this fatal Catastrophe the first of their Mischievous Machinations was to remove out of the way all who were eminent Instruments in carrying on the former Work of God or might be of influence for obstructing their Antichristian Tyrannical designs both in the State and in the Church And accordingly when the Marqueâ—s of Argyle who had a main hand in bringing home the King and closing the Second Treaty at Breda went up to London to Congratulate his return from exile he was made Prisoner in the Tower thereafter sent doun to Scotland indyted of high Treason at length beheaded and his head placed upon the Tolbooth of Edinburgh A watch word of warning to our Addressers who may ere all be done meet with the same sawce for no other alledged Cause but for his Complyance with the English when they had our Land in subjection a thing wherein the Judges that condemned him were Socii Criminis but really for another provocation that incensed the King against him which made him a Tyrant as infamous for villanie as for violence to wit for his reproving the King when others declined it for an Adulterous Rape which he held for so piacular a Crime that he resolved nothing should expiate it but the blood of this Nobleman For the same Pretended Cause was the Lord Waristoun afterwards executed to death at Edinburgh after they had missed of their design of taking him off by Clandestine ways abroad Then they fall upon the Ministers And because Mr Iames Guthrie was a man who had been honoured of God to be zealous singularly faithful in carrying on the Work of Reformation and had asserted the Kingly Authority of Christ in opposition to the Erastian Supremacy encroaching thereupon therefore he must Live no longer but is condemned to die and most basely handled as if he had been a most Notorious Thief or Malefactor he is hanged afterward his head placed upon one of the Ports of Edinburgh where it abideth to this day Preaching not only against the Enemies Rebellion against God but against the defection of many Ministers since who have Practically denied that Great Truth for which he Suffered viz his Testimony against the Supremacy and for declining the Usurped Authority of him who Arrogated it At the same time there was a Proclamation which they caused to be read at all the Church-doors discharging Ministers to speak against them or their Proceedings whereby Profane Malicious persons were encouraged to witness against their Ministers By which means though many were in no hazard thinking it commendable Prudence commended indeed by the world but hateful unfaithfulness before God to be silent at such a time some faithful Ministers giving faithful free warning Protesting against the present Defection were condemned of Treason and banished out of the three Dominions Others Indicta Causa without access to give in their defences were sentenced with banishment and could never get an Extract of their sentence And furder were compelled to subscribe a bond under pain of death to remove out of all the Dominions betuixt such a day This was the lot and also the blot of these famous faithful Ministers Mr Iohn Livingstoun Mr Ro Mâ— Ward Mr Io. Broun c. who spent the rest of their dayes in Holland serving their Generation by their excellent Writings Then after they had disposed of many other Ministers whom they thrust out for not keeping the 29th of May having now laid by the most Eminent whom they feared most of the Ministrie they shortly thereafter outed violented the rest from the exercise of their Ministrie and straitened them with strange severe Confinements yea because they would not be out done 〈◊〉 suppressing Religion by any no not by Iulian the Apostate they proceeded to poyson all the springs fountains of Learning ordaining that none be Masters in Universities except they take the Oath of Supremacy oune the Government of Prelacy and none be admitted to teach in a School without the Prelats Licence These Courses brought many Ministers Expectants to great Sufferings 2. Hitherto they reached only Noblemen Gentlemen Ministers and others whom they thought might
conveen to ask a King 1 Sam. 8. And without any head or superior they convene make David King notwithstanding of Isbosheths hereditary right Without against Tyrannous Athaliah her consent they convene make Ioash King and cared not for her Treason Treason 2 King. 11. But now the king alone challenges the Prerogative-power of calling dessolving Parliaments as he pleases and condemns all meetings of Estates without his warrant which is purely Tyrannical for in cases of necessity by the very Law of nature they may must convene The Power is given to the king only by a positive Law for orders sake but otherwise they have an intrinsical Power to assemble themselves All the forecited Commands Admonitions Certifications to execute Iudgement must necessarly involve imply Power to convene without which they could not be in a Capacity for it Not only unjust Judgement but no Iâ—dgement in a time when Truth is fallen in the streets equity cannot enter is charged as the sin of the State therefore they must convene to prevent this sin and the wrath of God for it God hath committed the keeping of the Common-wealth not to the king only but also to the peoples Representatives heads And if the king have Power to break up all Conventions of this nature then he hath Power to hinder Judgement to proceed which the Lord Commands And this would be an excuse when God threatens vengeance for it we could not execute Iudgement because ehe King forbad us Yet many of these forementioned reproofs threatenings certifications were given in the time of Tyrannous Idolatrous kings who no doubt would inhibite discharge the doing of their duty yet we see that was no excuse but the Lord denounces wrath for the omission 4 They had Power to execute Judgement against the will of the Prince Samuel killed Agag against Sauls will but according to the Command of God 1 Sam. 15. 32. Against Ahabs will mind Elijah caused kill the Priests of Baal according to Gods express Law 1 King. 18. 40. It is true it was extraordinary but no otherwise than it is this day when there is no Magistrate that will execute the Judgment of the Lord then they who have Power to make the Magistrate may ought to execute it when wicked men make the Law of God of none effect So the Princes of Iudah had power against the kings will to put Ieremiah to death which the king supposes when he directs him what to say to them Ier. 38. 25. They had really such a Power though in Ieremiahs case it would have been wickedly perverted See Lex Rex Q. 19. 20. 5 They had a power to execute Judgement upon the king himself as in the case of Amaziah Uzziah as shall be cleared afterwards I conclude with repeating the Argument If the king be accountable whensoever this Account shall be taken we are confident our disouning him for the present will be justified and all will be obliged to imitate it If he be not then we cannot oune his Authority that so presumptously exalts himself above the People 10. If we will further consider the nature of Magistracy it will appear what Authority can conscienciously be ouned to wit that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potestas not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potentia Authorized Power not Might or force Moral Power not merely Natural There is a great difference betwixt these two Natural Power is common to brutes Moral Power is peculiar to men Narural Power is more in the Subjects because they have more strength force Moral Power is in the Magistrate they can never meet adequately in the same subject Natural power can Moral only may warrantably exercise rule Natural power is opposed to impotency weakness Moral to illicitness or unlawfulness Natural power consists in strength Moral in righteousness Natural power may be in a Reut of Rogues making an uproar Moral only in the Rulers they cannot be distinguished by their acts but by the Principle from which the acts proceed in the one from meer force in the other from Authority The Principle of Natural power is its oun might will and the end only self Moral hath its rise from positive Constitution and its end publick safety The strength of Natural power lies in the Sword whereby its might gives Law the strength of Moral power is in its Word whereby reason gives Law unto which the Sword is added for punishment of Contraveners Natural power takes the Sword Math. 26. 52. Moral bears the Sword Rom. 13. 4. In Natural power the Sword is the Cause in Moral it is only the Consequent of Authority In Natural power the Sword legitimates the Scepter in Moral the Scepter legitimates the Sword The Sword of the Natural is only backed with Metal the Sword of the Moral power is backed with Gods warrant Natural power involves men in passive subjection as a traveller is made to yeeld to a Robber Moral power reduces to Consciencious subordination Hence the power that is only Natural not Moral Potentia not Potestas cannot be ouned But the power of Tyrants Usurpers is only Natural not Moral Potentia not Potestas Ergo it cannot be ouned The Major cannot be denied for it is only the Moral Power that is ordained of God unto which we must be subject for Conscience sake The Minor also for the Power of Tyrants is not Moral because not Authorized nor warranted nor ordained of God by His preceptive Ordinance and therefore no Lawful Magistratical Power For the clearer understanding of this let it be observed there are four things required to the making of a Moral or Lawful Power the matter of it must be Lawful the Person Lawful the Title Lawful and the Use Lawful 1. The matter of it about which it is exerted or the work to be done by it must be Lawful warranted by God and if it be unlawful it destroyes its Moral being As the Popes power in dispensing with Divine Laws is null no Moral Power And so also the Kings power in dispensing with both Divine humane Laws is null Hence that power which is in regard of matter unlawful and never warranted by God cannot be ouned But absolute power which is the power of Tyrants Usurpers particularly of this of ours is in regard of matter unlawful never warranted by God Ergo 2. The Person holding the power must be such as not only is capable of but competent to the tenure of it and to whom the holding of it is allowed and if it be prohibited it evacuates the Morality of the power Korah his Company arrogated to themselves the Office of the Priesthood this power was prohibited to them their power then was a nullity As therefore a person that should not be a Minister when he usurps that office is no Minister So a person that should not be a Magistrate when he usurps that Office is no
David on thy side thow son of Iesse Here was a formed Revolt from Saul unto David before he was King for after this he was made King in Hebron and there could not be two Kings at once Hence I argue if people may separate themselves from and take part with the Resister against a Tyrant then they may disoune him for if they oune him still to be the Minister of God they must not resist him Rom. 13. 2. But here is an example that many people did separate themselves from Saul and took part with the Resister David Ergo Here two of the first Monarchs of Israel were disouned Abimelech Saul 3. The first Hereditary Successor was likewise disouned as was hinted above likewise The ten tribes offer to Covenant with Rehoboam in terms securing their Rights Liberties They desired nothing on the matter but that he would engage to rule over them according to the Law of God To which when he answered most Tyrannically and avowed he would Tyrannise over them and oppress them more than any of his Predicessors they fell away from him and erected themselves into a new Common-wealth 1 King. 12. 16. So when Israel saw that the King hearkened not unto them they answered what portion have we in David neither have we inheritance in the son of Iesse to your tents O Israel now see to thine oun house David 2 Chron. 10. 16. Now however the event of this declared Revolt proved sorrowful when they and their new King made defection unto Idolatry yet if they had stated managed it right the Cause was good justifyable commendable For 1 We find nothing in all the Text condemning this 2 On the Contrary its expressly said the Cause was from the Lord that He might perform His saying which He spake by Ahijah 1 King. 12. 15. 2 Chron. 10. 15. And 3 When Rehoboam was preparing to pursue his pretended right he was reproved discharged by Shemajah ye shall not go up nor fight against your brethren for this thing is from me 1 King. 12. 24. 2 Chron. 11. 4. 4 Whereas it is alledged by some that this was of God only by His providence and not by His Ordinance the contrary will appear if we consider how formally Covenant-wise the Lord gave ten tribes to Ieroboam 1 King. 11. 35 37 38. I will take the Kingdom out of his sons hand and I will give it unto thee even ten tribes And I will take thee and thow shalt reign according to all that thy soul desireth and shall be King over Israel And it shall be if thow wilt hearken unto all that I command thee and will walk in my wayes and do that which is right in my sight to keep my statutes my commandments as David my servant did that I will be with thee build thee a sure house as I built for David and will give Israel unto thee Where we see the Kingdom was given unto him on the same Terms conditions that it was given to David He may indeed give Kingdoms to whom He wiâ— by Providential grant as unto Nebuchadnezzar and others but He never gave them a Kingdom upon these Conditions and by way of Covenant that does alwayes imply import His Word Warrant ordinance 5 If we consider the Cause of the Revolt we will find it very just for after the decease of the former King they enter upon terms of a Compact with the successor upon a suspensive condition to engage into fealty Allegiance to him as subjects if he would give them security for their Liberties Priviledges A very Lawful Laudable necessary transaction founded upon Moral equity upon the fundamental Constitutions of that Government and suitable to the constant practice of their Predicessors in their Covenanting with Saul David As for that Word 1 King. 12. 19. So Israel Rebelled against the house of David It is no more then in the margent they fell away or revolted And no more to be condemned then Hezekiahs Rebellion 2 King. 18. 7. The Lord was with him and he Rebelled against the King of Assyria That was a good Rebellion Hence If it be Lawful for a part of the people to shake off the King refuse subjection to him and set up a new King of their oun when he resolveth to play the Tyrant and rule them after his oun absolute power then it is a duty when he actually playes the Tyrant and by his absolute power overturns Laws Religion and claims by Law such a prerogative But the former is true Ergo See Ius Pepuli vindic chap. 3. Pag 52. 4. This same Ieroboam when he turned Tyrant Idolater was revolted from and deserted by the Priests the Levites and after them out of all the tribes of Israel by all such as set their heart to seek the Lord God of Israel because that King degenerating into Tyranny Idolatry had put them from the exercise of their office Religion as our Charles did and ordained him Priests for the Devils for the Calves So they returned to Rehoboam being induced by his administration of the Government which for a time was better then he promised for three years he walked in the wayes of David Salomon 2 Chron. 11. 13-17 Hence I argue If Idolatrous Tyrants may be deserted then they may be disouned for when they desert them they disoune them abroad in coming under another Government and if they may be disouned abroad it is the same duty at home though may be not the same Policy or Prudence 5. Another example of the like nature we have in the reign of Baasha who succeeded to Nadab Ieroboams son whom he slew reigned in his stead the same way that the Duke came to the Throne For he could not keep his subjects within his Kingdom but behoved to build Ramah that he might not suffer any to go out or come in to Asa. King of Iudah a good Prince 1 King 15. 17. yet that could not hinder them but many strangers out of Ephraim Manasseh Simeon fell to him in abundance when they saw that the Lord his God was with him 2 Chron. 15. 9. Hence If people may chuse another King when they see the Lord is with him then they may disoune their Country King when they see the Devil is with him 6. When Jehoram the son of Ahab reigned over Israel we have an express example of Elisha's disouning him 2 King. 3. 14. 15. And Elisha said unto the King of Israel what have I to do with thee As the Lord of hosts liveth before whom I stand surely were it not that I regard the presence of Jehoshaphat the King of Judah I would not look toward thee nor see thee Here he declares so much contempt of him and so litle regard that he disdains him a look And if he would not regard him nor give him honour then he did not oune him as King for all
compact with the men in power to procure Liberty upon bond to answer again and cannot be called necessitated or if it be it is but a necessitated sin It must be voluntary because it is an act of the will and the will cannot be forced It s the Consent of the will and the Consent cannot but be voluntary in so far as it is a Consent and by this whereas before their so procured Liberty they were prisoners by Constraint now when they must return to prison they are prisoners by Consent It s the prisoners Choise whether he will come out upon these terms or not and every Choise in so far as it is a Choise is elective voluntary It s put to the mans choise whether he wil continue under the Cross and continue his Testimony for the cause or surcease from it for a time the Latter in the case is chosen It s the prisoners desire and petition to transact with them in these terms for Liberty without which no benefit of any such bond can be procured and every desire is voluntary Yea it is a formal Compact Capitulation with them binding obliging these bonders by their oun word writ at least to be at their Call Command not by Compulsion force now but by the Moral obligation of their oun compact Now every such compact is voluntary And therefore if all voluntary Covenants Confederacies Aggreements be discharged in Scripture then this bond of Compearance also must be discharged The Judgement of famous Mr Rutherfoord of a draught of a petition to have been presented to the Committee of Estates by those Ministers who were prisoners in the Castle of Edinburgh will confirm what is said we find it in the Third part of his Letters Numb 63. where are these words I am straitned as another suffering man but dare not petition this Committee 1. Because it drawes us to Capitulate with such as have the advantage of the mount the Lord of disposing for the present and to bring the matters of Christ to yea and no yow being prisoners and they the powers is a hazard 3. This Aggreement with the Enemies for Liberty upon these terms is sinful For it is not only an acknowledgment of a wicked power in ouning transacting with them as Judges who can free them and bind them as prisoners by Law which is disproved above But it is a binding themselves over to a pacqued perverse Law-perverting Judicatory not as prisoners by forcible constraint but a willing consent ackowledging the Legality of their imprisonment and obliging themselves to observe it when demanded yea it is a Covenanted bonded obedience to a wicked Law for it is a wicked Law to exact from a Sufferer for Truth his re-entrie to prison for no crime but his duty As also it is a justifying of a wicked sentence for it is a wicked sentence that an innocent man shall return to prison when they please which is justified when they bind themselves to obey it This is nowise like a mans going to the Gibbet on his oun feet for the man does not bind himself to do that neither is it exacted of him as an obedience to a Law nor is it given forth as a part of his sentence Only he chooseth it for his oun ease But if all these did concur it were unlawful for a Martyr for Righteousness to obey such a Law or voluntarly to submit to such a wicked sentence Neither is it of any pertinency to urge that it is Lawful for a man to submit so far to a Robber as to bind himself to return to him against such a day with another purse to him For this is a necessitated bargain to give what a man hath and promise more to save his life and is like a mans casting his goods out at sea to save the ship The other is not so but elective This is only a Choise of the least of two evils of suffering but the other is a choise of one of two evils which is sin which cannot come under a Christians election at all This is a compact with the Robber which is still discretive and nowise unitive of the Robber him in any bargain of concord or consederacy or acknowledged subjection only a passive surrender to his greater force as an enemy But the other is unitive as between Rulers Ruled This is not any obedience to a Law nor is the mans purse required to be given or promised under that notion as the other is I shall here also subjoin some more of that foresaid Letter of Mr Rutherfoords In the 2 place sayes he A speaking to them in writ and passing in silence the sworn Covenant the cause of God which is the very present Controversie is contrary to the practice of Christ and the Apostles who being accused or not accused avouched Christ to be the Son of God and the Messias and that the dead must rise again even when the Adversarie mistated the question Now plain it is that neither in the bonds nor petitions is there any word of the cause or Testimony suffered for 4. As it is sinful so it is very scandalous in several respects in that at least it hath the appearance of evil which Christians should abstain from 1 Thes. 5. 22. and seems to be a voluntary subjecting themselves to their Impositions at least of that to return to prison again a willing acknowledgment of their unjust Usurpations a spontaneous consenting to their Mischiefs framed into a Law exacted under the Notion of a Law A gratifying of the enemies of Religion and pleasing them more than any thing a prisoner can do except he should wholly deny the cause and therefore chiefly always this overture is most acceptable from those that durst give any Testimony because they look upon it as some indication of their fainting or falling from it or of their wearying of the Cross of Christ of which they are very glad And an offending and making sad the hearts condemning the practice of some truly tender zealous Confessors of Christ who have had strong tentations to make such transactions and durst not yeeld so far for a world yea it is certainly an Argument of faithless fear impatient wearying of the Cross because of the fury of the Oppressor which the Lord taxeth when the Captive hasteneth that he may be loosed and that he should not die in the pit nor that his bread should fail which is a dishonour to Him who hath promised to bear their charges and hath given them many encouragments to trust that He will open a door in His oun time way see Isai. 51. 13 14. Of this Rutherfoord addeth in that forecited Letter Silence of the cause of God which Adversaries persecute seems a tacite deserting of the cause when the state of of the Question is known to beholders and I know the Brethren intend not to leave the cause And a litle after
for against a Lawful Magistrate that would be resistence 3 If a Tyrant hath irresistible power to kill and destroy the people he hath also irresistible power to cite summond them before him and if it be unlawful to resist his murders it must be as unlawful to resist his summonds 4 For a Church or Community of Christians persecuted for Religion to flee with Wives Children strong weak old yong to escape Tyrannical violence and leave the Land were more unlawful than to Resist For what is not possible as a Natural means of preservation is not a Lawful mean but this were not a possible mean Neither is it warranted in Natures Law or Gods Word for a Communitie or Society of Christians that have Gods Right and mans Law to the Land and the Covenanted Priviledges thereof to leave the Country and Cause of Christ and all in the hands of a Tyrant Papist to set up Idolatry upon the ruines of Reformation there A private man may flee but flight is not warranted of them as of a private single man. 2. If it be duty to disobey its duty to Resist Tyrants in defence of Religion Liberty But it is duty to disobey them Ergo The Connexion only will be stuck at which is thus strengthened If subjection be no more pressed in Scripture than obedience then if non-obedience be duty non-subjection must be so also and consequently Resistence But subjection is no more pressed in Scripture than obedience For all Commands of subjection to the Higher powers as Gods Ministers under pain of damnation do only respect Lawful Magistrats and in Lawful things and do include obedience and non-obedience to the power so qualified is a resisting of the Ordinance of God as well as non-subjection If then obedience to Magistrats be duty and non-obedience sin and obedience to Tyrants sin and non-obedience duty Then by Parity of reason subjection to Magistrats is duty and non-subjection is sin and also subjection to Tyrants is sin and non-subjection duty 11. From the Resistence allowed in all Governments it may be argued thus If it be duty to defend our Religion Lives Liberties against an invading army of Cut-throat Papists Turks or Tartars without or against the Magistrats warrand Then it must be duty to defend the same against invading home-bred Tyrants except we would subscribe our selves home-born slaves But the former is true Ergo The Minor cannot be doubted because the Magistrats power cannot be privative destructive to defence of our Religion Lives Liberties nor can it take away Natures birth-right to defend these or make it fare the worse than if we had no Magistrats at all now if we had no Magistrats at all we might defend these against Invaders and whether we have Magistrats or not we are under Moral obligations of the Law of God to endeavour the defence of these But this needs not be insisted on The Connexion of the Proposition is clear If Princes be more Tyrannical in invading Religion Liberties themselves than in suffering others to do it or hindering them to be opposed And if their invasion be more Tyrannical hurtful dangerous than the invasion of Strangers Then if it be duty to resist Strangers invading these Interests it is more duty to Resist home-bred Tyrants invading the same But the former is true Therefore the latter Resisting in the one case is no more Resisting the Ordinance of God than in the other 12. From the Motives of Resistence we may draw this Argument which might be branched out into several but I shall reduce it to this Complexe one If when we are in a Capacity we cannot acquit our selves in the duties that we owe to our Covenanted Religion and our Covenanted Brethren and Posterity and our selves nor absolve exoner our selves from the sin Judgment of Tyrants who overturn Religion oppress our Brethren impose slavery on our selves and entail it upon Posterity by a Passive subjection submission to and not opposing these mischiefs Then Resistence is necessary But the former is true Ergo The Connexion is clear for there cannot be a Medium if we cannot discharge these duties by subjection submission and not opposing then we must do them by non-subjection non-submission and opposing since they must be done some way The Assumption is thus confirmed 1. The duties we owe to Religion when it is corrupted declined from overturned are not only to Reforme our oun hearts wayes and keep our selves Pure from the Corruptions established and to rebuke and witness against the Complyers with the same and so by work doing suffering keep contend for the Word of our Testimony But further when by the Constitution of the Kingdom Religion is become a fundamental Law and consequently the Magistrate overturning it is violating everting the main grounds ends of the Government and turning grassant ingrained Tyrant especially when it is not only so Authorized Confirmed by Law but Corroberated by solemn vowes Covenants made sworn unto God by all ranks of people to maintain defend this Religion with their lives fortunes and resist all contrary errors corruptions according to their vocation and the uttermost of that power that God puts in their hands all the dayes of their lives As also mutually to defend assist one another as in the National Covenant And sincerely really constantly endeavour the Preservation of the Reformed Religion in Doctrine Worship Discipline Government the extirpation of Poperie Prelacie c and to assist defend all those that enter into the same bond in the maintaining thereof as in the Solemn League Then to defend maintain that Religion and themselves Professing it when it is sought to be razed This must be an Interest as necessary to be defended as that of our bodies which is far inferiour and as necessary a duty as to defend our Natural Civil Liberties from perpetual slaverie and as preferrable thereunto as Christ Interest is to mans and as the end of all self preservation is to the means of it the preservation of Religion being the end of all self preservation But this duty cannot be discharged without Resistence in a meer Passive subjection submission Otherwise the same might be discharged in our universal submission to Turks coming to destroy our Religion Certainly this Passive way cannot answer the duty of Pleading for Truth Isai. 59. 4. seeking the Truth Ier. 5. 1. being valiant for it Ier. 9. 3. making up the hedge standing in the Gap c. Ezek. 22. 30. which yet are necessary incumbent duties according to our Capacity Therefore we cannot answer the duties we owe to Religion in a meer Passive way 2. The duty we owe to our Covenanted Brethren is to assist defend them and releive them when oppressed as we are bound by our Covenants and antecedently by the Royal Law of Christ the foundation of all Righteousness among men toward